Author Archives: Clarke Morledge

About Clarke Morledge

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Clarke Morledge -- Computer Network Engineer, College of William and Mary... I hiked the Mount of the Holy Cross, one of the famous Colorado Fourteeners, with some friends in July, 2012. My buddy, Mike Scott, snapped this photo of me on the summit.

Should Women Serve as Elders, Deacons, or Pastors?

An introduction to a multi-part series.

Here I go. Stepping into the quagmire.

Perhaps one of the most difficult “agree to disagree” type of issues facing the evangelical church today is that of whether or not women should serve as elders, deacons, and/or pastors. Passions run high as Christians debate how to interpret certain biblical passages.

Nevertheless, there are Christians for whom the whole discussion seems pointless, and already settled. Why is this even an “agree to disagree” issue? After all, the Bible is clear on the matter. Some can cite their prooftext, and simply move on.

The objective of this series is to show that while the Bible is clear on many things, the varieties of Scriptural interpretation among godly, Bible-loving believers on this issue actually runs the gamut. It is a lot more difficult than you think to gain a clear idea as to whether or not women can serve as elders, deacons, and/or pastors.

At the same time, getting this issue right is of utmost importance. The consequences of getting this wrong are arguably highly significant, and for some, downright scary, if handled incorrectly. The question of “women in ministry” requires concentrated effort to read and study the Bible, and be in conversation with one another. Trusting in the work of Holy Spirit is crucial. Prayer is paramount. Avoiding extremes is difficult, but necessary. In the words of Robertson McQuilkin“It seems easier to go to a consistent extreme than to stay at the center of biblical tension.”

I will keep this blog page updated as the series moves along. First, here are the additional blog posts in this series::

The above linked blog posts make up the original series that I wrote back in 2019. Also, I will note some previous Veracity blog posts that address particular background issues related to the topic:

UPDATE 2023: Below is a list of other blog posts published after that initial series came out in the spring of 2019:

 

By the end of the original blog series in 2019, you will get an idea of where I am coming from. So, if you are going to read any of these blog posts, please READ ALL OF THEM IN THE INTIAL SERIES BEFORE making a final judgment on what I am saying (I do welcome your comments below). The punch line will come in the last one or two posts, but to get the full sense of it, you should read all of the preceding posts in the series…. and, yes, you might want to keep your Bible handy, as I will be going to God’s Word quite often (or you can just follow the hyperlinks in the blog posts, instead).

The blog posts that came out since 2019 (linked above) have helped me to refine my thinking. I stopped blogging in-depth about this topic in 2023.  I might make a few additional blog posts in the future, as there are newer books to come out that address this topic that does not seem to go away, from both the complementarian and egalitarian sides of the discussion. It just seems like this debate will never end, and life is too short to keep focusing on this.

I will say up front, that in giving my view, I could be wrong. Utterly wrong. Or more likely, perhaps a few points wrong, here and there. My perspective has shifted over the years, and it could shift again. But what I do hope is that folks can take this seriously, and treat it is an important perspective in the ongoing discussion. It is a plea for unity, but it is also a plea to pursue truth, and never abandon the pursuit of truth.

 


Can “Charismatic” and “Liturgical” Christians Worship Together?

The debate over the “gifts of the Spirit” divides evangelical Christians. The debate over the ancient liturgy of the church divides as well. Is it possible to heal the divides by bringing the charismatic and the liturgical together?

Consider the “gifts of the Spirit.” On one side are those who believe that the supernatural gifts of tongues, prophecy, etc. continue on today in the church (the continuationist, or charismatic position). On the other side are those who believe that those very same gifts ceased to exist at the end of the apostolic age, in the first century of the church (the cessationist, on non-charismatic position).

Walk into just about any “typical” evangelical church today, and the antenna of any first time visitor goes up. How many people during worship are raising their hands during the singing? Is the person sitting next to you uttering some undecipherable words, just above a whisper (or louder), during the corporate prayer time? If things get really scary, you might be asking yourself, “Is that barking I hear, or is that simply the drummer hitting the snare drum, making a really odd sound?”

Depending upon your theological background, the answers to these questions might encourage you to stick around, and inquire positively of the pastor, or they might encourage you to quietly sneak out the door, never to return!

Spirit and Sacrament: An Invitation to Eucharismatic Worship, by Andrew Wilson, is probably the best written case for defending the union and expression of charismatic and liturgical worship in the church. Plus, the book is short and exceptionally well written.

Continue reading


Augustine on Learning How to “Agree to Disagree” Well

Over the coming weeks, I hope to tackle two major issues that threaten the unity of God’s people. I will offer one blog post/ book review on the subject of “Can ‘Charismatic’ and ‘Liturgical’ Christians Worship Together?” The second, and more visceral issue, I will dedicate a multi-part blog series on: “Should Women Serve as Elders, Deacons,or Pastors?”

Is it even possible to “agree to disagree” on issues like these? Some think not. Some say that by giving allowance for such diversity of perspectives in a church is an invitation for false teaching to come in and distort the Scriptures.

Sandro Botticelli, Sant’ Agostino nello studio (Saint Augustine in the studio), Fresco, Chiesa di San Salvatore in Ognissanti, Florence.

The African bishop of centuries ago, Saint Augustine, wrote about this dilemma in his classic, On Christian Doctrine (Chapter 36), arguing that the objective of good Scriptural interpretation is to encourage love of God and love of neighbor:

Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbour, does not yet understand them as he ought. If, on the other hand, a man draws a meaning from them that may be used for the building up of love, even though he does not happen upon the precise meaning which the author whom he reads intended to express in that place, his error is not pernicious, and he is wholly clear from the charge of deception. For there is involved in deception the intention to say what is false; and we find plenty of people who intend to deceive, but nobody who wishes to be deceived….

Whoever takes another meaning out of Scripture than the writer intended, goes astray, but not through any falsehood in Scripture. Nevertheless, as I was going to say, if his mistaken interpretation tends to build up love, which is the end of the commandment, he goes astray in much the same way as a man who by mistake quits the high road, but yet reaches through the fields the same place to which the road leads. He is to be corrected, however, and to be shown how much better it is not to quit the straight road, lest, if he get into a habit of going astray, he may sometimes take cross roads, or even go in the wrong direction altogether.

In other words, some people, even teachers in a local church, can make erroneous judgments when reading the Bible, from time to time. But Augustine’s advice is not to immediately throw such people under the bus, treat them as “agents of Satan,” and objectify them as enemies. Instead, Augustine contends that a concerted effort be made to gently, respectfully, patiently, and lovingly seek to correct such error in others, and bring such people along the right path. Sometimes, people do fall off of the high road, but it is possible for them to find their way back, through the fields, to the same place where the road leads. It can be difficult work, but caring brothers and sisters in the Lord will often help those folks along, to find the right road again.

As Proverbs 15:1 puts it, “A gentle answer turns away wrath, but a harsh word stirs up anger.” Christians should be a people ready with a gentle answer, as opposed to a harsh word.

It bears noting that Augustine was no wimpy Christian, when it came to the threat of heresy. Have you ever heard of the Donatists? If not, then there is a good reason for that. It was Augustine’s pen that was largely responsible for wiping out the Donatist heresy that threatened to pull the church completely apart, during the 5th century A.D. But Augustine nevertheless sought to facilitate dialogue in order to seek to persuade  those who had a wrong view of Scripture. His words serve as a useful model for how to work through controversy among Christians today.


Announcement: Immaculee Ilibagiza at William and Mary, February 22

Immaculée Ilibagiza was from Rwanda, a devout Roman Catholic, studying engineering in college. In 1994, she was home from college when the “killing fields” began. For 91 days, she hid with a group of other women, in a bathroom, while nearly a million of her fellow Tutsi tribes people were murdered with machetes.

Immaculée Ilibagiza will be a guest speaker, sponsored by the Catholic Campus Ministry at the College of William and Mary, on Friday, February 22, 2019, from 1:00pm to 2:00pm, at the Sadler Center, to tell the story how she came to forgive the man who killed her mother and brother. Here is a related Veracity story about Ilibagiza.

 


Does Dark Matter … Really Matter?

Did you know that astrophysicists have found the “missing baryons?”  Why would a Christian care about such a discovery?

 

As Hugh Ross, an astrophysicist and president of Reasons to Believe, put it, this discovery helps to solve the mystery of “dark matter,” supporting the modern Big Bang theory, which points to a beginning of the universe. When the Big Bang theory was first developed in the mid-20th century, a problem immediately became apparent, as the theory predicted that there should be a great mass of matter (or energy) existing between galaxies, making up to about 70% or so of the universe. The problem was that researchers could never see it; hence, roughly speaking, the term, “dark matter.”

In 2017, two independent teams of researchers were able to develop a method whereby they could detect the existence of the “missing baryons.” For those Christians who believe that the Bible affirms, or is at least not in conflict with, the idea of an ancient universe, of millions of years, this discovery appears to point towards the existence of so-called “dark matter,” helping to solve a persistent riddle, as to what was missing in the Bang Bang cosmological model. There is still a lot more to learn about so-called “dark matter,” and neither this discovery, nor the Big Bang theory necessarily “prove” the Bible. But for Christians who hold to an Old Earth Creationist interpretation of the Bible, like astrophysicist Hugh Ross, this discovery is yet another piece of evidence in favor of the truthfulness of the Christian faith.

Ironically, many Young Earth Creationists have been fighting against the notion of dark matter for decades. Why? Because if dark matter really exists, it would help to bolster the Big Bang theory, and thereby undercut their interpretation of the Bible, namely that the earth and universe is only about 6,000 years old, contrary to the consensus of modern science. Now, there are at least some Young Earth Creationists, such as Danny Faulkner at Answers in Genesis, who are saying that the question of dark matter is really irrelevant, and that Young Earth Creationists, like astronomer Faulkner, should embrace the existence of dark matter in their alternative proposals. This is quite a concession.

But for those who believe that the evidence supporting the modern scientific consensus for the Big Bang is, at least, in some sense, consistent with what the Bible teaches, namely, that the universe had a beginning (“In the beginning”…. see Genesis 1:1), dark matter is not a problem at all. For if the universe had a beginning, it stands to reason that you will also have a Beginner!

Now, with a God who works miracles, a Young Earth Creation is still possible. Many of my dear Christian friends are Young Earth Creationists, and they have several thoughtful reasons for holding to their position. But the story of dark matter raises a good question: As a Christian, what is easier to defend when talking with a non-believer? The idea that science coheres with the Bible, or that science is in conflict with the Bible?